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Beit Midrash
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Answer: [We have discussed questions about respect for objects involved in mitzvot (tzitzit, netilat yadayim cups, a "yad"), and so relying on electronic access, we will go light on sources. The fact that the question never dawned upon me intrigued and pushed me to seek logical guidelines.]
The gemara (Megilla 26b) says that while tashmishei kedusha (objects related to holy texts) require geniza, tashmishei mitzva (used to facilitate mitzvot, e.g., sukka, lulav, shofar, and tzitzit) may be thrown away. Authorities posit that one may not disgrace the latter (see Orach Chayim 21 regarding tzitzit), and sources make gradations in restrictions based on level of linkage to the mitzva (e.g., tzitzit and schach > tzitzit garment and sukka walls, respectively) and levels of disgrace (use with filth > throwing in the garbage > leaving unattended outside).
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
487 - A Minor Doing the Concluding Barchu
488 - Disposing of Tea Light Leftovers
489 - Shabbat Meal for Shema/Sefira
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Oil left in a Chanuka ner sometimes must be burnt without benefit (see Shulchan Aruch, OC 677:4). This limitation is because of muktzeh (set aside) for a mitzva and does not apply to Shabbat candles, which calls for it being used for human needs (Tosafot, Shabbat 44a). There is a machloket among contemporary poskim whether Shabbat oil leftovers may be disgraced, including throwing them directly into the garbage, (see opinions cited in Ginzei Hakodesh 19:12). (All the above refers to a significant amount of leftover, not negligible residue, as we distinguish regarding kedushat shvi’it leftovers.) We refer to a thesis we raised (this column, Shelach 81) that throwing things in a normal home garbage is not as degrading as throwing into a garbage dump of old.
A tea light shell is not a producer of a mitzva flame, but just something that held it. This makes it a tashmish d’tashmish mitzva, the lowest of the Pri Megadim’s (153, MZ 15) six categories of special objects, for which he provides no halachot. Therefore, it is not surprising that regarding a simple glass cup holding oil/candle for Shabbat lights, the standard opinion is that one may discard it as he likes (Ginzei Hakodesh 19:13).
However, Ginzei Hakodesh (16:(16)) cites an interesting principle from Rav Elyashiv. When an object is clearly related to a mitzva per se (not just a good practice, e.g., a kipa), it should be discarded respectfully. Using regular halachic rules, a chanukiya or Shabbat candlestick could be more lenient than the glass cup sitting on it, as it is one step further removed from the mitzva. But one can (even though it probably is unnecessary) accept this stringency and still not have qualms about the tea lights. On technical grounds, tea lights are used throughout the world for many other purposes than Shabbat candles, so its connection might not be as clear. However, there is a more fundamental distinction. The clear connection to a mitzva makes sense not because someone can guess what it was used for (the user is himself aware), but it is a matter of association. We and/or society closely associate certain objects with a mitzva. You will find candlesticks/chanukiyot in Jewish museums and kids’ mitzva games, not oil cups. An object that would cause a nostalgic person to feel loss when throwing out should be disposed of carefully when its nostalgia is connected to a mitzva. While higher levels on the kedusha "totem pole" follow objective halachic criteria, a tashmish d’tashmish mitzva gets special treatment only when it subjectively deserves it. A normal person disposes of flimsy, disposable tea light shells without sentiment, and therefore there are no limitations. The factors that caused me to not think of your question are likely reason for it being permitted
While we are not generally against personal chumrot, unnecessary ones involving regular use of plastic are not positive "chasidut," as the Orthodox Jewish community must embrace civic and global environmental responsibility.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
